1 Samuel 13:5-10 sits inside this longer paragraph.
1Saul was thirty years old when he became king, and he reigned over Israel forty-two years. 2Saul chose for himself three thousand men of Israel, of which two thousand were with Saul in Michmash and in the Mount of Bethel, and one thousand were with Jonathan in Gibeah of Benjamin. He sent the rest of the people to their own tents. 3Jonathan struck the garrison of the Philistines that was in Geba, and the Philistines heard of it. Saul blew the trumpet throughout all the land, saying, “Let the Hebrews hear!” 4All Israel heard that Saul had struck the garrison of the Philistines, and also that Israel was considered an abomination to the Philistines. The people were gathered together after Saul to Gilgal. 5The Philistines assembled themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the seashore in multitude. They came up and encamped in Michmash, eastward of Beth Aven. 6When the men of Israel saw that they were in trouble (for the people were distressed), then the people hid themselves in caves, in thickets, in rocks, in tombs, and in pits. 7Now some of the Hebrews had gone over the Jordan to the land of Gad and Gilead; but as for Saul, he was yet in Gilgal, and all the people followed him trembling. 8He stayed seven days, according to the time set by Samuel; but Samuel didn’t come to Gilgal, and the people were scattering from him. 9Saul said, “Bring the burnt offering to me here, and the peace offerings.” He offered the burnt offering.
10It came to pass that as soon as he had finished offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might greet him. 11Samuel said, “What have you done?” Saul said, “Because I saw that the people were scattered from me, and that you didn’t come within the days appointed, and that the Philistines assembled themselves together at Michmash;
Geneva Bible translators 1599 · Public Domain On vv5, 7, 8, 10 Which was also called Bethel, in the tribe of…
Which was also called Bethel, in the tribe of Benjamin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–10 1Sa 13:5 And the Philistines gathered themselves together to…
1Sa 13:5 And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which [is] on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Bethaven.
Ver. 5. Thirty thousand chariots.] Armed with scythes and hooks. These were a great number. Sisera had but nine hundred, Pharaoh six hundred.
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And people as the sand which is on the sea shore.] Josephus saith they were three hundred thousand footmen. All these were by God’s all-disposing providence brought together to be broken in pieces. {Isa 8:9; Isa 9:12}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–10 Thirty thousand chariots: this number seems incredible to infidels;…
Thirty thousand chariots: this number seems incredible to infidels; to whom it may be sufficient to reply, that it is far more rational to acknowledge a mistake in him that copied out the sacred text in such numeral or historical passages, wherein the doctrine of faith and good life is not directly concerned, than upon such a pretence to question the truth and divinity of the Holy Scriptures, which are so fully attested, and evidently demonstrated. And the mistake is not great in the Hebrew, schalosh for schellshim; and so indeed those two ancient translators, the Syriac and Arabic, translate it, and are supposed to have read in their Hebrew copies, three thousand. Nor is it necessary that all these should be military chariots, but many of them might be for carriages of things belonging to so great an army; for such b
Chariots here may very well be put for the men that rode upon them, and fought out of them, by a figure called a metonymy of the subject for the adjunct, or the thing containing for the thing contained in it, than which none more frequent. In the very same manner, and in the very same figure, the basket is put for the meat in it, Deu 28:5,17; the wilderness, for the wild beasts of the wilderness, Psa 29:8; the nest, for the birds in it, Deu 32:11; the cup, for the drink in it, Jer 49:12; 1Co 10:21. And, to come more closely to the point, a horse is put for a horse-load of wares laid upon it, 1Ki 10:28; and an ass of bread is put for an ass-load of bread, both in the Hebrew text of 1Sa 16:20, and in an ancient Greek poet. And, yet nearer, the word chariots is manifestly put either for the horses belonging to them, or rather for the men that fought out of them; as 2Sa 10:18, where it is said in the Hebrew that David slew seven hundred chariots; that is, seven thousand men which fought in chariots, as it is explained, 1Ch 19:18; and 1Ki 20:21, where Ahab is said to smite horses and chariots; and 1Ch 18:4; Psa 76:6, where the chariot and horse (i.e. the men that ride and fight in chariots, or upon horses) are said to be cast into a dead sleep; and Eze 39:20, where it is said, Ye shall be filled at my table with horses and chariots, (i.e. with men belonging to the chariots; for surely the chariots of iron had been very improper food,) with mighty men, &c. And let any cavilling infidel produce a wise reason why it may not, and ought not, to be so understood here also. Add to all this, that the Philistines were not alone in this expedition, but had the help of the Canaanites and the Tyrians, as is very credible, both from Sir 40:20, and from the nature of the thing. If it be further inquired, Why the Philistines should raise so great an army at this time? the answer is obvious, That not only their old and formidable enemy Samuel was yet alive, but a new enemy was risen, even king Saul, who was lately confirmed in his kingdom, and had been flushed with his good success against the Ammonites, and was likely to grow more and more potent, if not timely prevented; and they thought that now the Israelitish affairs were come to some consistency, being put into the hands of a king; and therefore they thought fit, once for all, to put forth all their strength to suppress the Israelites, and to prevent that ruin which otherwise threatened them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v8 Here is, I. Saul's offence in offering sacrifice before…
Here is, I. Saul's offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both offer sacrifices for him and direct him what he should do. This we had Sa1 10:8. Perhaps that order, though inserted there, was given him afterwards, or was given him as a general rule to be observed in every public congress at Gilgal, or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for it is plain that Saul himself understood it as obliging him from God now to stay till Samuel came, else he would not have made so many excuses as he did for not staying, Sa1 13:11. This order Saul broke. He staid till the seventh day, yet had not patience to wait till the end of the seventh day. Perhaps he began to reproach Samuel as false to his word, careless of his country, and disrespectful of his prince, and thought it more fit that Samuel should wait for him than he for Samuel. However, 1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing, a piece of presumption which king Uzziah paid dearly for, Ch2 26:16, etc. 2. He determined to engage the Philistines without Samuel's directions, though he had promised to show him what he should do. So self-sufficient Saul was that he thought it not worth while to stay for a prophet of the Lord, either to pray for him or to advise him. This was Saul's offence, and that which aggravated it was, (1.) That for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time. (2.) That when Samuel came he rather seemed to boast of what he had done than to repent of it; for he went forth to salute him, as his brother-sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to bless him, so the word is, as if he now thought himself a complete priest, empowered to bless as well as sacrifice, whereas he should have gone out to be blessed by him. (3.) That he charged Samuel with breach of promise: Thou camest not within the days appointed (Sa1 13:11), and therefore if any thing was amiss Samuel must bear the blame, who was God's minister; whereas he did come according to his word, before the seven days had expired. Thus the scoffers of the latter days think the promise of Christ's coming is broken, because he does not come in their time, though it is certain he will come at the set time. (4.) That when he was charged with disobedience he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that ruins men, but sinning and not repenting, falling and not getting up again. See what excuses he made, Sa1 13:11, Sa1 13:12. He would have this act of disobedience pass, [1.] For an instance of his prudence. The people were most of them scattered from him, and he had no other way than this to keep those with him that remained and to prevent their deserting too. If Samuel neglected the public concerns, he would not. [2.] For an instance of his piety. He would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side: "The Philistines," said he, "will come down upon me, before I have made my supplication to the Lord, and then I am undone. What! go to war before I have said my prayers!" Thus he covered his disobedience to God's command with a pretence of concern for God's favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the weightier matters of the law. And yet, lastly, He owns it went against his conscience to do it: I forced myself and offered a burnt-offering, perhaps boasting that he had broken through his convictions and got the better of them, or at least thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command.
II. The sentence passed upon Saul for this offence. Samuel found him standing by his burnt-offering, but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that the sacrifice of the wicked is abomination to the Lord, much more when he brings it, as Saul did, with a wicked mind. 1. He shows him the aggravations of his crime, and says to this king, Thou art wicked, which it is not for any but a prophet of the Lord to say, Job 34:18. He charges him with being an enemy to himself and his interest - Thou hast done foolishly, and a rebel to God and his government - "Thou hast not kept the commandment of the Lord thy God, that commandment wherewith he intended to try thy obedience." Note, Those that disobey the commandments of God do foolishly for themselves. Sin is folly, and sinners are the greatest fools. 2. He reads his doom (Sa1 13:14): "Thy kingdom shall not continue long to thee or thy family; God has his eye upon another, a man after his own heart, and not like thee, that will have thy own will and way." The sentence is in effect the same with Mene tekel, only now there seems room left for Saul's repentance, upon which this sentence would have been reversed; but, upon the next act of disobedience, it was made irreversible, Sa1 15:29. And now, better a thousand times he had continued in obscurity tending his asses than to be enthroned and so soon dethroned. But was not this hard, to pass so severe a sentence upon him and his house for a single error, an error that seemed so small, and in excuse for which he had so much to say? No, The Lord is righteous in all his ways and does no man any wrong, will be justified when he speaks and clear when he judges. By this, (1.) He shows that there is no sin little, because no little god to sin against; but that every sin is a forfeiture of the heavenly kingdom, for which we stood fair. (2.) He shows that disobedience to an express command, though in a small matter, is a great provocation, as in the case of our first parents. (3.) He warns us to take heed of our spirits, for that which to men may seem but a small offence, yet to him that knows from what principle and with what disposition of mind it is done, may appear a heinous crime. (4.) God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy in forgiving such great sins as those of David, Manasseh, and others. (5.) We are taught hereby how necessary it is that we wait on our God continually. Saul lost his kingdom for want of two or three hours' patience.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv5–10 And the Philistines gathered themselves together to fight with…
And the Philistines gathered themselves together to fight with Israel,.... To prevent their further encroachments on them, and designs against them; for they perceived they intended to cast off their yoke, and free themselves entirely from them:
thirty thousand chariots, and six thousand horsemen; it may seem incredible that so small a people as the Philistines were, who only were possessed of five cities, or lordships, with the villages belonging to them, except what they had taken from Israel; and even if assisted by the Tyrians, the author of Sirach in the Apocrypha says:"And he destroyed the rulers of the Tyrians, and all the princes of the Philistines.'' (Sirach 46:18)though he seems to have respect not to this time, but when Samuel discomfited them, Sa1 7:10. I say it may seem incredible that they should bring such a number of chariots into the field; wherefore this must either be understood of 30,000 men that fought in chariots, as Lyra interprets it, and in which sense it is plain and certain the word chariots is sometimes used, as in Sa2 10:18, or else of some sort of carriages, not chariots of war, at least not all of them; but what were brought to carry the baggage of their infantry, which was very large, and to carry away the goods and substance of the Israelites; some have thought that there is a mistake of the copier, who instead of "three", read "thirty": so Capellus; and the rather because in the Arabic and Syriac versions it is only "three thousand"; but even this is too great a number, understood of chariots of war; for never any people in the world was known to have so many chariots of war; Pharaoh in his large host had but six hundred, Exo 14:7 Jabin king of Canaan had indeed nine hundred, Jdg 4:3 and David took from the king of Zobah one thousand chariots; but whether they were all chariots of war is not certain, Sa2 8:4. Solomon indeed had one thousand and four hundred chariots, but they do not appear to be chariots of war, but some for use, and some for state and grandeur. Wherefore, if a mistake in the copy is admitted of, and this can be confirmed by some MSS, yet we must recur to one or other of the above senses; some of them must be understood of other sort of carriages, or of men that fought in these chariots; and allowing ten men to a chariot, which seems to be the usual number by comparing Sa2 10:18 with Ch1 19:18 then 3000 men would fill three hundred chariots, which are as many as it can well be thought the Philistines had Zerah the Ethiopian, who brought into the field an army of million men, had no more than three hundred chariots, Ch2 14:9, and no more had Antiochus Eupator in his army,"And with him Lysias his protector, and ruler of his affairs, having either of them a Grecian power of footmen, an hundred and ten thousand, and horsemen five thousand and three hundred, and elephants two and twenty, and three hundred chariots armed with hooks.'' (2 Maccabees 13:2)Darius in his vast army had but two hundred (a), and in the very large one which Mithridates brought against the Romans there was but one hundred; and now 3000 men in three hundred chariots were but a proportion to 6000 horsemen, which in those times and countries was a large cavalry:
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and the people as the sand which is on the sea shore in multitude; the infantry was so large as not to be numbered; however, the phrase denotes a great multitude of them; Josephus says (b) there were 300,000 footmen:
and they came up, and pitched in Michmash, eastward from Bethaven; where Saul, before he went to Gilgal, had his quarters, Sa1 13:2. Bethaven was a place near Bethel, on the east of it, Jos 7:2 though Bethel itself was afterwards so called when Jeroboam had set up the worship of the calves there, Hos 4:15 it signifying the house of vanity or iniquity.
(a) Curtius, l. 4. c. 9. (b) Antiqu, l. 6. c. 6. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5–8 Thirty thousand chariots, &c. - Most of them, we…
Thirty thousand chariots, &c. - Most of them, we may suppose, carriages for their baggage, not chariots of war, tho' all their allies were joined with them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 8, 9, 10 Verse 5. Thirty thousand chariots, and six thousand horsemen]…
Verse 5. Thirty thousand chariots, and six thousand horsemen] There is no proportion here between the chariots and the cavalry. The largest armies ever brought into the field, even by mighty emperors, never were furnished with thirty thousand chariots.
I think שלשים sheloshim, THIRTY, is a false reading for שלש shalosh, THREE. The Syriac has [Syriac] telotho alpin, and the Arabic [Arabic] thalathato alf, both signifying THREE thousand; and this was a fair proportion to the horsemen. This is most likely to be the true reading.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5–7 1Sa 13:5. Thirty thousand chariots — The Syriac and…
1Sa 13:5. Thirty thousand chariots — The Syriac and Arabic copies mention only three thousand chariots, which seems to be the true reading; for there is no foundation for believing that the Philistines could bring into the field thirty thousand chariots of war. Indeed we read of nothing like it in all history. Or, we may suppose that most of them were but carriages for the baggage of the army.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–9 Thirty thousand chariots - Probably a copyist’s mistake for…
Thirty thousand chariots - Probably a copyist’s mistake for 300. (Compare, for a similar numerical variation, 1Ch 18:4 with 2Sa 8:4.)
Eastward from Bethaven - Or more simply “to the east of Bethaven,” which Jos 7:2 lay “on the east side of Bethel.” Bethaven (thought to be the same as Deir Diwan) lay between Bethel and Michmash, which had been evacuated by Saul.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5–8 Chariots. This number seems almost incredible, as the Philistines…
Chariots. This number seems almost incredible, as the Philistines were but a contemptible nation, compared with various others which never brought so many chariots into the field. Zara, king of Ethiopia, in his army of a million men, had only 300, 2 Paralipomenon xiv. 9. Adarezer had 1000, and Sesac 12000 chariots, while Solomon could only boast of 1400. Hence the Syriac and Arabic read "3000;" and it is supposed that the Hebrew has im, at the end of shelosh, redundant. (Bochart, Capel, &c.) The number of horsemen would otherwise bear no proportion with the chariots. We must also observe, that under this name the Scripture denotes those who upon the chariots. They were drawn by two horses, and one man guided the horses, while another stood on the chariot; and in battle, eight other soldiers attended it. These remarks will tend to explain many difficult passages, in which we read of chariots being slain and hamstrung, which may be understood of the men and horses, 2 Kings viii. 4., and x. 18. In one place we read 700, and in another 7000 chariot were slain, (1 Paralipomenon xix. 18,) the latter number comprising the 10 attendants; so here, the Philistines might have 3000 chariots, which being each accompanied with ten men, might be counted as 30,000. (Calmet) --- Others think that there were 30,000 men fighting on chariots. (Lyranus; Salien) --- The Tyrians might have come to the assistance of their old friends, as chap. vii. 10. See 3 Kings iv. 26. (Menochius) --- Number. Josephus specifies "300,000 infantry." (Haydock) --- Bethaven. Many copies of the Septuagint read, "Bethoron," more probably, as Bethel must have been on the east of Machmas, which lay north of Gabaa, chap xiv. 5. (Calmet) "over-against Bethoron on the south." (Grabe) (Haydock) --- Hebrew also, "having Bethaven on the east." Bethel was called Bethaven after the schism of Jeroboam, so that this name seems to have been substituted by a later writer, (Calmet) unless it might have had both names long before, Josue xviii. 12. (Haydock) --- this is not contrary to chap. vii. 13, as the Philistines had been quiet for a long time. Hebrew alom, properly denotes the term of a jubilee or 50 years. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5, 6, 8, 9 THE PHILISTINES' GREAT HOST. (Sa1 13:5)
THE PHILISTINES' GREAT HOST. (Sa1 13:5)
The Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen--Either this number must include chariots of every kind--or the word "chariots" must mean the men fighting in them (Sa2 10:18; Kg1 20:21; Ch1 19:18); or, as some eminent critics maintain, Sheloshim ("thirty"), has crept into the text, instead of Shelosh ("three"). The gathering of the chariots and horsemen must be understood to be on the Philistine plain, before they ascended the western passes and pitched in the heart of the Benjamite hills, in "Michmash," (now Mukmas), a "steep precipitous valley" [ROBINSON], eastward from Beth-aven (Beth-el).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–10 5. Thirty thousand chariots, and six thousand horsemen —…
5. Thirty thousand chariots, and six thousand horsemen — Here we meet another instance of manifest error of numbers in the text. “Thirty thousand war chariots bear no proportion whatever to six thousand horsemen, not only because the number of war-chariots is invariably smaller than that of the horsemen, (compare 2Sa_10:18; 1Ki_10:26; 2Ch_12:3,) but also because such a number of war chariots is never met with either in sacred or profane history, not even in the case of nations that were much more powerful than the Philistines. The number is, therefore, certainly corrupt, and we must either read three thousand, according to the Syriac and Arabic, or else simply one thousand. In the latter case the origin of the number thirty must be attributed to the fact that, through the oversight of a copyist, the ל(Hebrew numeral for thirty) of the word ישׂראל, Israel, was written twice, and consequently the second לwas taken for the numeral thirty.” — Keil.
Came up… pitched in Michmash — Thus occupying the heights from which Saul had fallen back.
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Beth-aven — This place was on the east of Beth-el, (Jos_7:2,) and, as we infer from this passage, between it and Michmash; but it has not yet been satisfactorily identified with any modern site.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–10 5. thirty thousand chariots] This reading, though as old…
5. thirty thousand chariots] This reading, though as old as the Sept., is certainly wrong. The number of chariots was always less than that of horsemen, and such an enormous force of chariots is not only quite unparalleled, but would be useless in the mountainous country. Possibly the numeral 30, expressed in Hebrew by the letter l, was due to the accidental repetition of the last letter of the word Israel, and we should read “a thousand chariots.” Jabin had “nine hundred chariots” (Jdg_4:3).
people as the sand which is on the sea shore] “People” = infantry. “The sand on the sea shore” is a common figure for an indefinite number. Cp. Gen_22:17; Gen_41:49; Jos_11:4; Psa_78:27, &c.
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in Michmash, eastward from Beth-aven] Saul evacuated Michmash and withdrew to Gilgal. Jonathan however still held Gibeah (1Sa_13:16). Beth-aven (= “house of naught” i.e. idols) was near Ai, between Michmash and Bethel (Jos_7:2). The position was an important one, commanding the chief approach from Gilgal to the heart of the country.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5, 6, 8, 9, 10 (5) And the Philistines gathered themselves together to fight…
(5) And the Philistines gathered themselves together to fight with Israel.—The figures here, again, of the numbers of this vast army are perfectly untrustworthy. In the rolls of ancient armies (and we possess many a one in the sacred records) the number of war chariots is always smaller than that of the horsemen; here the chariots are represented as four times as numerous. In the rolls of the most famous armies there never appear anything like this number. For instance, Jabin (Jdg_4:3) had 900 chariots. Pharaoh pursued Israel with 600. When David defeated Syria, the great Syrian army had 40,000 horsemen and 700 chariots. King Solomon is only reported (1Ki_10:26) to have possessed 1,400 chariots. Zerah the Ethiopian had but 300 in his vast army, and the Pharaoh Shishak 1,200. Here the more probable reading would be “300” not 30,000. Bishop Wordsworth endeavours to explain the vast array by a reference to Josephus, who relates that this Philistine force was composed of various nations; but this would never account for the incredible number of chariots. The Philistines evidently lost no time. While Saul was endeavouring to rally at Gilgal a Hebrew army, Philistia at once, with the aid of foreign allies, took the field, and with a large army—for it is clear their host on this occasion was very large—encamped no great distance from Gilgal, evidently determined once and for all to crush their enemies and their recently-elected daring king.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–10 Long before Saul could gather Israel the Philistines had…
Long before Saul could gather Israel the Philistines had completed their preparations, and invaded the country in overwhelming numbers; but thirty thousand chariots compared with six thousand horsemen is out of all proportion. Possibly the final l in Israel has been taken by some copyists for a numeral, and as it signifies thirty, it his changed 1000 into 30, 000. Or, simpler still, shin, the numeral for 300, has been read with two dots, and so changed into 30, 000. They came up, and pitched in Michmash. Saul had withdrawn eastward to Gilgal, and the Philistines had thus placed themselves between him and Jonathan. There is a difficulty, however, in the words eastward from Beth-aven; for as this, again, was east of Bethel, it puts the Philistines" camp too much to the east. As it is not, however, the regular phrase for eastward, some commentators render, "in front of Beth-avon." "It means "the house of naught," and was the name originally given to the desert east of Bethel, because of its barren character" (Conder, "Tent Work," 2:108). The Philistines, however, had come in such numbers that their camp must have occupied a large extent of ground.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v8 And he tarried seven days, according to the set…
1Sa_13:8-10
And he tarried seven days, according to the set time that Samuel had appointed.
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The impatience of man and the long-suffering of Christ
(with 1Ti_1:16):--The figure of Samuel is scarcely ever presented to us alone. In childhood it is ever set in contrast with the wicked practices of those sons of Eli. Those young men defiled with sin the sanctuary of God: that child adhered to duty in the very presence of their ill example. In manhood and old age, the prophet is ever confronted with the king; the messenger sent to select, to anoint, to counsel, at last to warn and to reprove, to judge and to condemn, with the unhappy object of all these ministrations; whose advancement seemed in the fore view so full of honour and of happiness, but was made by his ungoverned temper and perverse self-will so ruinous to his own peace and to his peoples welfare. The king had been expressly charged to await the coming of the prophet to offer an offering in Gilgal. It was a trial of fidelity and obedience. If Saul really believed that the direction was from God, and if he was really anxious to obey God, he would wait. If he allowed any other considerations to come in, considerations of self-interest, of expediency, of what was reasonable or probable apart from the command, then, tried as he was to be, he would certainly anticipate the ceremony, and not wait. The seven days ran their course, and there was no sign of Samuels approach. Meanwhile the people were discouraged. Accordingly the kings resolution gave way. There was some excuse, considerable temptation, no slight admixture of better motives, some superstition, some religion, some sense of the necessity of Gods help, much neglect of Gods directions as to the proper way of securing it. Sauls fell on this occasion through the operation of a principle (if so it can be called) which is natural to all of us, the principle of impatience. How many errors, faults, and sins, in our lives, spring out of this source! We scarcely ever do a thing (as we express it) in a hurry, without having afterwards to regret it. Nothing so done is likely to be well done. A thing may be done quickly, and well done, but not hurriedly, not in impatience. How many things have to be done twice over, because they were not done once quietly! Sometimes out of a little momentary act of haste springs a misunderstanding never to be cleared up, a quarrel never to be reconciled, an injustice never to be repaired. It is thus that impatience shows itself in the little daily acts of life: but it has a still more serious influence upon lifes greater changes. Every condition of life has its less pleasant side: those who think they have a right to a portion wholly agreeable fret under these alloys of enjoyment, and can sea almost nothing else in the lot assigned to them. Every rank and every age is liable to this feeling. A servant has become dissatisfied with his present position, and in the hurry of his impatience he suddenly resolves to make a change: how often, how often, for the worse! He has changed perhaps a kind master for one cold and considerate, a Christian home for a worldly, a safe place for one full of temptation, and in point of comfort, meanwhile, he has gained nothing. He would fain have returned, but the door is closed, and even if he could, pride would not let him. And how often has a man of mature age erred, and marred his life, through the very same impatience! Keenly alive to the trials of his present position he has greedily seized some opening for change. Bitterly may he one day regret that unthankful spirit of human impatience, which doubled the aggravations of the then known and present, and blinded him to the certain dangers of the then untried and future. But most of all is the working of this mind seen, as it was seen in King Saul, when there is not only a lurking imprudence but also a lurking disobedience. It was not merely that Saul was too much in a hurry, and did that precipitately which he might have done quietly: he showed the strength of his impatience by letting it interfere with and overbear a plain command of God. And how often now is the same sin committed! A man impatient of what is, is in no safe state for choosing what shall be. To say nothing of things positively forbidden, choices which can only be made by absolute sin, there are many things wrong for the individual though not wrong for another, and of which God, in the manifold workings of conscience and of His Spirit, leaves us not in ignorance or forgetfulness. But, like all Gods admonitions, these may be overborne, and often are so. There is yet, perhaps, a just application of the history before us to the subject of human impatience in matters more entirely and purely spiritual. There is a strong yearning in the heart of man for the realisation of God. We long, and it is right to do so, for something more than a mere book knowledge or a mere head knowledge of Christ and of His salvation. We would believe, not because of the saying of another, but because we have seen Him for ourselves, and know that He is indeed the Christ, the Saviour of the world. But, O how many, in the sickness of a hope deferred, have at last discarded it; in the impatience of nature, they have said at last. The happiness, the blessedness, of a realised conviction is not for me: they have either ceased to look for it, and gone back into the world of sense and sin, or they have accepted some lie in its place; have put their trust in forms or in shadows, in things external and ceremonial. Thus, in one way or another, after waiting their seven days almost but not quite to a termination, they have despaired of the promised advent of comfort and illumination; they have seized some offering of their own, and offered it instead of that which God hath provided; they have satisfied conscience and stifled the Spirit. Human impatience has forced itself into things spiritual, and destroyed for the soul itself Gods best and highest gift. I have reserved the last few words of my sermon for that beautiful and touching thought which should correct as well as contrast with the impatience of man, the thought, I mean, of the long suffering of Christ. St. Paul gives this as the object with which he, once a blasphemer and a persecutor, he the chief of sinners, had obtained mercy, that in him first Jesus Christ might show forth all long-suffering for a pattern to those who should hereafter believe on Him to life everlasting. If Jesus Christ were impatient like us, where should we be at this time--where, and what? His ways are not as our ways: if He dealt with us at all as the very best deal with one another, there is not a man upon earth who would live to grow up: one and twenty years of such provocation would be absolutely impossible. But to all things there is an end. A day of grace implies a morning, a mid-day, and an evening; implies too a deep dead midnight when all work has stood still, when all prayer is silent. Let patience have her perfect work, the patience of Christ which so long calls you to repentance. (C. J. Vaughan, D. D.)
The trial of Saul
We are all on our trial. Every one who lives is on his trial, whether he will serve God or not. Saul is an instance of a man whom God blessed and proved, as Adam before him, whom He put on his trial, and who, like Adam, was found wanting. Before Saul went to battle, it was necessary to offer a burnt sacrifice to the Lord, and to beg of Him a blessing on the arms of Israel. He could have no hope of victory, unless this act of religious worship was performed. Now priests only and prophets were Gods ministers, and they alone could offer sacrifice. Kings could not, unless they were specially commanded to do so by Almighty God. Saul bad no leave to offer sacrifice; yet a sacrifice must be offered before he could fight; what must he do? He must wait for Samuel, who had said that be would come to him for that purpose. What a great trial this must have been! Here was a king who had been made king for the express purpose of destroying the Philistines; he is in the presence of his powerful enemy; he is anxious to fulfil his commission; he fears to fail; his reputation is at stake; he has at best a most difficult task, as his soldiers are very bad ones, and are all afraid of the enemy. His only chance, humanly speaking, is to strike a blow; if he delays, he can expect nothing but total defeat. Yet he is told to wait seven days; seven long days must he wait; he does wait them; and to his great mortification and despair, his soldiers begin to desert. Yet does be govern his feelings so far, as to wait all through the seven days. So far he acquits himself well in the trial; he was told simply to wait seven days, and in spite of the risk, he does wait. Though he sees his army crumbling away, and the enemy ready to attack him, he obeys God; he obeys His prophet; he does nothing; he looks out for Samuels coming. But now, when his trial seemed over, behold a second trial--Samuel comes not. The prophet of God said he would come; the prophet of God does not come as he said. Why Samuel did not come, we are not informed; except that we see it was Gods will to try Saul still further. O that he had continued in his faith! but his faith gave way, when his trial was prolonged. When Samuel did not come, there was no one of course to offer sacrifice; what was to be done? Saul ought to have waited still longer, till Samuel did come. He had had faith in God hitherto, he should have had faith still. He who had kept him so safely for seven days, why should He not also on the eighth? however, he did not feel this, and so he took a very rash and fatal step. That step was as follows: since Samuel had not come, he determined to offer the burnt sacrifice instead of him; he determined to do what he could not do without a great sin; viz, intrude into a sacred office to which he was not called; nay, to do what he really could not do at all; for he might call it a sacrifice, but it would not be really such, unless a priest or prophet offered it. This is a crime often denounced in Scripture, as in the case of Korah, and Jeroboam, and Uzziah. Korah was swallowed up by the earth on account of it; Jeroboam had his hand withered, and was punished in his family; and Uzziah was smitten with leprosy. Yet this was Sauls sin. You see, if he had waited but one hour more, he would have been saved this sin; in other words, he would have succeeded in his trial instead of failing. But he failed, and the consequence was, he lost Gods favour, and forfeited his kingdom. How much is there in this melancholy history which applies to us at this day, though it happened some thousand years ago! We are, like Saul, favoured by Gods free grace; and in consequence we are put on our trial like Saul--we are all tried in one way or another; and now consider how many there are who fall like Saul.
1. How many are there who, when in distress of any kind, in want of means, or of necessaries, forget, like Saul, that their distress, whatever it is, comes from God; that God brings it on them, and that, God will remove it in His own way, if they trust in Him: but who, instead of waiting for His time, take their own way, their own bad ways, and impatiently hasten the time, and thus bring on themselves judgment! Sometimes, telling an untruth will bring them out of their difficulties, and they are tempted to do so. They make light of the sin; they say they cannot help themselves, that they are forced to it, as Saul said to Samuel; they make excuses to quiet their conscience; and instead of bearing the trial well, enduring their poverty, or whatever the trouble may be, they do not shrink from a deliberate lie, which God hears.
2. Again, how many are there who, when in unpleasant situations, are tempted to do what is wrong in order to get out of them, instead of patiently waiting Gods time! What is this but to act like Saul? he had very little peace or quiet all the time he remained in presence of the enemy, with his own people falling away from him; and he, too, took an unlawful means to get out of his difficulty.
3. Again, how many are there who, though their hearts are not right before God, yet have some sort of religiousness, and by it deceive themselves into an idea that, they are religious! Observe, Saul in his way was a religious man; I say, in his way, but not in Gods way; yet his very disobedience he might consider an act of religion, He offered sacrifice rather than go to battle without a sacrifice. An openly irreligious man would have drawn up his army and fallen upon the Philistines without any religious service at all. Saul did not do this; he desired to have Gods blessing upon him; and, while he felt that blessing to be necessary, he did not feel that the only way of gaining it was seeking it in the way which God had appointed. Thus he deceived himself; and thus many men deceive themselves now; not casting off religion altogether, but choosing their religion for themselves, as Saul did, and fancying they can be religious without being obedient.
4. Again, how many are there, who bear half the trial God puts on them, but not the whole of it; who go on well for a time, and then fall away! Saul bore on for seven days, and fainted not; on the eighth day his faith failed him. O, may we persevere to the end! Many fall away. Let us watch and pray.
5. Once more, how many are there, who, in a narrow, grudging coldhearted way, go by the letter of Gods commandments, while they neglect the spirit. Instead of considering what Christ wishes them to do, they take His words one by one, and will only accept them in their bare necessary meaning. They are wanting in love. Saul was told to wait seven days--he did wait seven days; and then he thought he might do what he chose. He, in effect, said to Samuel, I have done just what you told me. And, in like manner, persona now-a-days, imitating him, too often say, when taxed with any offence, Why is it wrong? Where is it so said in Scripture? Show us the text: all which only shows that they obey carnally, in the letter and not in the spirit. How will all excuses, which sinners now make to blind and deaden their consciences, fail them in the Last Day! Saul had his excuses for disobedience. He did not confess be was wrong, but be argued; but Samuel with a word reproved, and convicted, and silenced, and sentenced him. And so in the Day of Judgment all our actions will be tried as by fire. (Plain Sermons by Contributors to the Tracts for the Times.)
The first wrong step
At this first wrong step we are imperatively called to stay and investigate--for it, was in Sauls case, as it has been in thousands of others--that the first digression from the course of integrity was ruinous He never recovered himself; and the principles which were set going then are to be detected in active operation throughout the whole of his history.
I. The nature of the sin itself demands explanation. We find Samuel saying to Saul, in prospect of the kingdom, And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry till I come to thee, and show thee what thou shalt do. Now, from the whole tenor of the narrative, we conclude that this direction was not intended to apply to any one single occasion, but that it was to be a general rule for his guidance; that whenever a difficulty arose Saul was to proceed to Gilgal, as a place of religious resort, and to wait there for Samuels arrival, which, he was given to understand, might not be until seven days had expired. Looking, then, at this requirement, we are at once struck with the abundant wisdom which is manifest in it. It was a simple but a very significant way of telling Saul that he was not an independent monarch--that he must not act as though he were--that as he was Divinely appointed, so he must consent to be Divinely guided--and that Samuel was to be the medium through which this guidance was go be obtained. This requirement, therefore, was a test by which it might be ascertained whether or not there existed in Sauls bosom an acquiescence in Gods plan. In the same way, all Divine precepts become tests of character. If they are followed out, they afford the proof of a spirit of obedience; if they are neglected, they expose the lurking spirit of opposition. And now the time of emergency had come--the Philistines were up in arms--the public danger was great Saul is found at Gilgal--Samuel does not arrive--Saul is impatient Not a moment longer will he wait. He did not mind running the risk of offending God: and be sure, that when even the possibility of doing wrong can be lightly viewed--when, there being a doubt even, we take advantage of that doubt to gratify our own passions, rather than act on the principle of denying ourselves in case we should be wrong--be sure, that when we do this, our hearts have begun to be callous, the searing process on our conscience has already commenced. And then, as it often happens in such eases, Saul had scarcely committed himself to the wrong course before he was detected. It is clear that his conscience told him that he was wrong, from the vain excuses which he made. He told Samuel that he did it reluctantly--I forced myself. He charges Samuel with delay and want of punctuality. Thou camest, not within the days appointed. He assigned a religious motive--I had not made my supplications to the Lord. Here we see that sort of special pleading which always shows a consciousness of guilt.
II. This first wrong step proved fatal to the prospects of Saul. Is it objected that the penalty was severe, for not waiting a little longer than he did, till Samuel arrived? We answer, Shall not the Judge of all the earth do right? And though we should never volunteer a justification of the Divine proceedings as though they needed this, yet, we may find that there is a power in such thoughts as the following, to throw light on the Divine dealings in this case.
1. Sin is not estimated by God according to its outward form, but according to the amount and extent of the principle of evil embodied in that form. There may be as much of downright rebellion against God in what men would call a little sin, as in a series of what, they would describe as flagrant offences.
2. The first wrong step is always marked by a peculiarity of evil which does not attach to any subsequent offence. Men are accustomed to palliate the first offence, because it is the first: a more accurate estimate would show that this habit of judging is thoroughly erroneous and fallacious. There is more to keep a man from committing a first offence, than there is to keep him from committing a second or any subsequent criminal act. The impression of the command is at least one degree deeper than it can possibly be after it has been trifled with. The first sin involves the taking tip of a new position, and this is harder work than to maintain it. It is assuming a character of disobedience, and this requires more hardihood than to wear it when it has been once put on. It is breaking through consistency, which is a strong barrier so long as it is unbroken; but if once broken through, sin becomes easy. It is the first offence in any particular direction which Satan aims at inducing us to commit; that sin committed, the habit of doing right is broken through, and the next offence in the same direction will be easier. It is to this point that he addresses his most specious plea, Only this once,--The first time, and it will be the last. But did it ever prove to be the last? All history says, No; and loud, among other evidence, is the testimony of the narrative of Saul. Have we been brought into the right path, and tempted to forsake it, then be this our answer--No! not even the first step will I venture again out of the path of duty. (J. A. Miller.)
Beginning of evil
There is a factory in France where spider webs are regularly cultivated, and of the delicate fibres ropes for balloons for military purposes are constantly made. It seems almost incredible that so frail a thing can, by being multiplied, be made into a strong rope, strong enough go strangle a man; yet so it, is. Cobwebs can now literally become cables. Sinful thoughts, shadowy and filmy at the first, may become so strong by constant indulgence that the strong cords of avarice, lust, hate, may at last bind the soul to its utter undoing. Beware of the beginnings of evil. (H. O. Mackey.)
Decline of soul
When a worm gets to the root of a delicate and sensitive plant, the first effect may only be a vague sense of general sickliness, a loss of brightness, an unhealthy drooping of the leaves. But if it remain it will by and by be the utter death of it. So when some secret sin is cherished in the soul, the idolatry of gold, some awful lust, or a bitter spirit of detraction or revenge, then there creeps over the religious life a general sickliness; the brightness of Divine gladness departs; spiritual interests begin to droop, and the whole soul becomes languid and weary. But if the evil be not removed, by and by there comes open apostasy and blank denial and despair. Secret faults lead to presumptuous sins. May grace arrest the former, that we fall not into the latter. (H. O. Mackey.)
Loyalty essential to royalty
Saul was now to be taught that to be really royal a man must first be really loyal. Obedience is the first condition of rulership. There was no need for this usurpation of the priestly office on the part of Saul. It is at this point that so many mistakes are made, that men will imagine that the cause of God is in necessity, and will rush in a spirit of usurpation to do the work which God Himself has undertaken to be done by other hands. When will men learn to stand still, and in holy patience await the coming of the Lord? When will men give up the self-idolatry which supposes that unless they undertake to quicken the movements of Providence, the destinies of the universe will be imperilled? The worship of patience may be more accepted than the service of rashness. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 Saul’s Unauthorized Sacrifice
Saul’s Unauthorized Sacrifice
v. 8. And he, Saul, tarried seven days, according to the set time that Samuel had appointed, 1Sa 10:8; but Samuel came not to Gilgal, not even on the morning of the seventh day; and the people were scattered from him, fearing that Samuel, after all, would not put in his appearance.
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v. 9. And Saul said, Bring hither a burnt offering to me and peace-offerings, both to atone for the sins of the people and to establish their fellowship with Jehovah once more. And he offered the burnt offering, very likely through the priests who were at Gilgal.
v. 10. And it came to pass that, as soon as he had made an end of offering the burnt offering, behold, Samuel came, evidently still before the close of the seventh day; and Saul went out to meet him that he might salute him, with the customary greeting of peace and blessing.
v. 11. And Samuel said, knowing that Saul had not waited the full length of the appointed time, What hast thou done? And Saul said, in a feeble attempt to excuse his overhasty action, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash,
v. 12. therefore said I, The Philistines will come down now upon me to Gilgal, in a sudden descent with superior forces, and I have not made supplication unto the Lord, literally, "stroked or entreated His face," namely, with the object of gaining His grace and favor. I forced myself, therefore, the word used by Saul intimating a strong inward conflict which preceded his resolution to go ahead without the presence of Samuel, and offered a burnt offering.
v. 13. And Samuel said to Saul, Thou hast done foolishly; thou hast not kept the commandment of the Lord, thy God, which He commanded thee, no excuse could alter the fact of his disobedience; for now would the Lord have established thy kingdom, namely, as a hereditary kingdom, upon Israel forever, if Saul had only followed His commandment strictly.
v. 14. But now thy kingdom shall not continue, it would not pass on to his sons, Saul would be the first and last of his line. The Lord hath sought Him a man after His own heart, this resolution had already been passed in the counsels of God, and the Lord hath commanded him to be captain over His people, as the successor of Saul, because thou hast not kept that which the Lord commanded thee, he had not stood the test of absolute faith and trust in Jehovah; for he should have known that the Lord would find ways and means to bring Samuel within the limit of the time set or otherwise to send him word concerning the delay.
v. 15. And Samuel arose, after having made this statement, and gat him up from Gilgal unto Gibeah of Benjamin, the home of Saul. And Saul, before continuing his campaign, numbered the people that were present with him, about six hundred men. That was all that was left, in spite of his hasty sacrifice; he had indeed acted foolishly, as Samuel had said.
v. 16. And Saul and Jonathan, his son, and the people that were present with them, abode in Gibeah of Benjamin, or rather, in Geba, at the place where Jonathan had broken up the Philistine garrison; but the Philistines encamped in Michmash, v. 5. Disobedience is the consequence of unbelief and doubt. Whenever Christians are put to a test, no matter how long the time of distress and tribulation lasts, they should simply cling to God’s Word and promises, for disobedience may quickly be followed by rejection.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 6, 8 three thousand ... six thousand
three thousand ... six thousand
"3,000 ... 6,000" (See: Numbers)
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troops as numerous as the sand on the seashore
This is an exaggeration that means a group of soldiers so large that it was difficult to count them. (See: Hyperbole and Generalization)
Michmash
This is the name of a place. (See: How to Translate Names)
Beth Aven
This is the name of a place. (See: How to Translate Names)
translationWords
chariot
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 7, 8, 9, 10 13:5 The Israelites were massively outnumbered, hence their fearful…
13:5 The Israelites were massively outnumbered, hence their fearful responses. • The Philistine army’s 3,000 chariots and 6,000 charioteers indicate Israel’s underdog status. Nowhere in 1 Samuel is Israel said to have had any chariots (see study note on 13:19-22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.